（译者注：这是很久以前为一位美国作者翻译的文章。这是一篇有关大理的内容。很长时间了，内容也差不多忘记了。这位朋友过去常常来云南，我记得他来过云南差不多有20多次。最近来的不多了。他的文章很美，写过云南很多的地方。甚至还出过一本有关云南的书籍，是由云南人民出版社用英文原文出版的。
大理我不知道去过多少次了，也许由于去的次数太多了，已经没有新鲜的感觉了，审美也就疲劳了。当兵的时候我也多次去大理，那时眼睛只盯着年青姑娘和街上卖的鸡鸭鱼肉。但是，在许多朋友心目中，大理是很美的。
这位朋友非常不错，当时为他翻译这篇文章当然是为了给更多的人看，但是却一直没有公开发表，也就是说，其实并没有多少人来欣赏“欣赏大理”的这篇文章。把这篇文章贴出来是对了怀念他……）
欣赏大理（译文）
作者：Jim Goodman
翻译：戈叔亚
融入大理独特的气氛中简直太容易了。在云南没有其他地方像这里，一边是海拔４０００米险峻的山脉，山脚下是海拔２０００米以下的宽阔的平原；另一边是这个省最漂亮、最忙碌的湖泊之一的洱海，有一座小山坐落在它的东面，大理就位于这里的中央。大理和它南面３０公里的下关相比是一座小城镇。过去是依附于唐朝皇帝的一个古国的首都，作为古代历史的遗产，大理仍然保留着最初的城市模式、非常传统的生活方式，这样她就非常迷人。
城墙、高耸的城门、博物馆以及大理周遭的宝塔和其他过去的建筑赋予了这里这个城市一种强烈的历史感觉。市场上多姿多丽的白族和彝族妇女操着浓重的民族语言，环绕着主要的街道的鹅卵石铺的巷道和石头墙唤醒了逝去的岁月。走在加宽的复兴路上，是禁止机动车通行的，艳丽的路灯和大理石凳子散落在新建的人行道上，这是一个让人们足行遐想的城市。
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高度商业化的复兴路 |
受到旅游的影响而要谴责的是，在复兴路沿线差不多有一般华而不实的商店。古城的中间是佐丹奴服装商店。另外，旅游者在选择住宿方面有很大的范围，从斯巴达人式的宿舍到内部装修很好的传统建筑直到高级饭店。烹调是各种各样中国饮食。中国穆斯林的、西方的、日本的，再加上各种各样白族饮食都有，像蘸辣椒水鱼、喜洲耙耙、奶酪、乳扇和一系列野菜。餐厅和酒吧最近都有了，吃喝的风气也传染到这里，也许这样是可以原谅的。紧靠着古城郊区是如此的舒服有趣使得从来没有漫游者迷途。
古城的心脏是复兴路，从雄伟、昏暗古典的南门可以到另外一头，非常迷人，直到北端。古城博物馆原来是杜文秀的大本营，这是１９世纪后期杜文秀领导的一次持续时间很久的暴动，位置就在南门附近。一座三层的庙宇坐落在远古的五荣塔的地方，但是毁于二战，横跨复兴路街角的是原来的博物馆。护国路两边的商店主要是陈列着大理石商品、木雕、民族传统服饰、女用披肩和狐皮帽子、蜡染服装和墙上的装饰、古董。
欣赏护国路的时间也许是在早上，这时商店还未开门，除非你是一个购物狂。这样你可以观赏古老的红色木制的百叶窗和门梁，有些商店的石墙上都装饰着雕刻。甚至精美的向上翘起的屋檐、花瓶和挂着的鸟笼、由于早上没有那么多的人群和现代商业的味道，使得就是普通式样的建筑都是那么的有味。当第一束晨光照射在城墙支柱和拱门上那错综复杂的植物和动物图案上时，就是那些在这里工作的具有艺术家品味的石匠最好的沉思的时刻。
早晨本地生活令人惊讶的是它的开始。在护国路前面顺着一条小巷下来是一座中国寺庙风格的天主教教堂。如果没有白色的十字架在屋顶上、如果你没有向内部偷窥，你恐怕会想到这是一座佛教或者道教的寺庙。
向左拐沿着小径走就是玉洱路，你可以发现一家人在院子里修建了一个奇异地方特色的小型神龛，旁边是三塔寺的缩影。玉洱路右拐有不久就来到玉洱公园，有池塘、假山和花园，异常安静。
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中国建筑式样的天主堂 |
大理的回族餐馆是很明显的，阿拉伯风格的尖塔和绿色圆屋顶的清真寺在保爱路。但是每逢星期五，大部分本地的回族都喜欢集聚在一座古老的、小的、不显眼的清真寺里，沿着一条小径向保爱路西走，清真寺就在那里完全是中国风格的，甚至可以说是回教古典的清真寺在五里桥村，距离大理西南不远。这是一个孤立的、具有传说的建筑，有混凝土的围墙和一座两层门的塔。
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杜文秀起义失败后，大清军对大理的回族采取了严厉的报复措施，使得回族若干代人都感到不安全。许多回族农民为了逃避，无论是公开和私下都不敢说自己的语言而是说大理话。就是在经历了许多代人的今天，在大理平原附近的一些回族村落虽然已经再次公开信奉伊斯兰，仍然继续说大理话。
回民虽然非常频繁地来往于大理，特别是在赶集日子，但是他们自己并不居住在大理城。博爱路上半部都是大理本地商人和店主。大部分本地大理人都是村民或者是大理北部的一个小城或者是东边洱海的居民，他们都是这个平原最好的农民，最成功的渔民，白族人在石雕、木工或者是木雕等方面享有很好的声誉。汉族和纳西族常常雇请他们来为自己建房。
除了木雕，白族人也是大理石石工话的高手，所以他们常常将这两者组合为精美的家具。在中文里，大理石就是大理的石头的意思。大理石面上那时隐时现的纹路和图案，赢得了历史的声誉。白族妇女是著名的刺绣能手，虽然她们自己的服饰非常节俭和传统，但是在围腰和婴儿的兜布上却一点儿也不吝啬布料和精力。蜡染是白族另外一项专门技术，特别是在周城，除了制作各种用途的原料外，还制作穆斯林的头巾和围裙，同时还有很大的、具有艺术感染力的各种式样的蜡染布料。完整的设计必须在事先精心画在布料上并将他们褶皱起来。当将布料放入染料中后，染料就不会向被褶皱的部位扩展，褶皱的部位仍然是白色的。
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普通人家 |
在古城的中心，特别是在护国路附近，有无数的商贩销售着本地的手工艺术品，老的、新的都是由白族妇女精心刺绣的。到了赶集的日子，白族风味的商业气息更加浓烈。白族的商业产品无处不见，到处都是白族商人，他们常常销售草药，都是在特定的地方，甚至远到了像金平、章凤这样边远的地方也不足为怪。白族聚集区除了在大理地区外，像昆明的观音山和元江的音远也有。据说在上海也有一个白族社区。
大理是云南最早对外国旅游者开放的地区，同时也是全中国的汉族旅游者最喜欢来的地方之一，但是贸易却并没有破坏白族文化。自古以来白族人就善于和非白族人交往，但是这样却没有使白族的传统减少。现在从他们的内部和外部方式仍然很明显地保留着自己的习俗；比如在食物、耕作和捕鱼上还是遵循者过去的传统，对他们本地神仍然表示出敬意、妇女仍然穿着传统服饰。这些如此暴露在旅游者和现代时尚下好像不同寻常，强烈地发射出他们对自己的起源和生活方式的坚强信念。
这里也有许多按照白族历法举行传统节日，特别是在春天，具体就是三月三的集市，从原来的地区市场日变成疯狂的娱乐节日。唯一的变化是春天地方神本主的日子，举行三天绕三林节日，这是过去移民的日子和夏天的火把节是许多心怀希望的人来观看神祭。
白族是对当地的大小事物都有兴趣的人民。尽管他们年轻的女人穿着赤红的背心和奇异的头巾（现在所有的向导，无论是白族姑娘还是汉族姑娘就是这样的装束），但是她们仍然并不是非常鲜艳。从下关和弥渡的山区来的彝族女人和她们有明显的差别。她们穿着绿色的夹克、长裤、围裙和鞋子，围裙和鞋子有浓烈的刺绣装饰。结婚的女人带着黑色的头巾。年轻人的帽子颜色鲜艳。
她们进城是来卖她们的山货比如柴火、蘑菇、草药、烟草和核桃，她们非常害怕照相机。当她们看见你用相机对着她们时，她们马上就转过身用背对着你。有时也有一些刺绣和布料。大部分是白色羊毛毡、上面有黑色的固定的刺绣的蜘蛛。据说有一个传说在这里里面。
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过去，有一个残酷的地方军阀曾经专门搜罗年轻标准的彝家姑娘来满足他的兽欲。姑娘们只好逃到山里躲在一个山洞里。有一对情投意合的蜘蛛在山洞口织了一个网，当可恶的军阀的士兵来到这个山洞时，发现这里布满蛛网，因此士兵想有这么多蛛网的地方肯定里面不会有人。蛛网拯救了她们的贞操，所以彝家姑娘就将蜘蛛绣在裹被上。
其他彝族人生活在漾濞县的苍山上。另外有５支分散的部落服装不同，在火把节都聚集在漾濞县，不过他们实际上都不生活在县城，城里的居民主要是汉族和回族。滇西最大的古老的清真寺就在这座古老的小城镇的中心。距离一条河流上的老吊桥不远，从前商人马帮沿着南方丝绸之路到缅甸和印度都频繁地经过这里。
大理辖区的彝族后代最初都是在南昭国的统治下。今天，他们是最大的山区居民，沿着祖先开辟的自己独特文化的路程走了过来，他们的祖先开创了一个王国，而这个王国的分支几乎就是今天大部分的云南。那时王国和唐朝交战，南昭国的光荣战史仍旧保留在三塔寺和石宝山的庙宇和石雕上。石宝山的佛像、国王和侍从的雕刻仍然看得出受早期印度文化的影响。最不同凡响的石雕是巨大的女性阴道。没有孩子的女人供奉祭品在这里期盼喜得贵子。
南昭国的古器物、手稿和肖像仍然陈列在下关的大理博物馆里，同时这里也介绍白族的装束、室内和农业用具。不过大理南昭过最奇特的遗产是在下关西北郊小山上的将军庙。庙内中心安放着李宓将军的塑像，公元７５４年，他奉命率领唐朝大军来攻打南昭国。但是不料南昭国的守卫者全歼了唐军，李宓将军自己也扔了性命。
他的后代为他建立了一座庙宇。今天，虔诚的白族，这场战役的胜利者，也来此供奉祭品安抚李宓的灵魂：“将军阁下，请原谅我们，实际上我们并不想将贵军全部杀光，只是我们的士兵失去了控制。”
唐朝灭亡不久，南昭国因内乱也开始崩溃瓦解。白族军官接管了这里，将王国命名为大理国。Song（宋朝）皇帝按照唐朝模式来规划自己的国家，决定杜绝和来自西南任何势力交战，这样大理国安宁平静了很长时间直到１２５３年，那时蒙古可汗忽必烈（Kubilar Khan）从丽江一路杀将过来将大理国易为平地。
忽必烈留下一块具有意义的石碑在这里歌颂自己的胜利。然后他挥师东进直捣昆明，并将这座城市作为他的新的省份的首府。你可以爬上在上关的古老的了望塔，或许可以感觉到１２５３年那一可悲的日子，就是因为这里的哨兵贪杯熟睡而遭此劫难，或者是他被入侵大军的规模而吓昏了。王国仅仅只进行了毫无意义地抵抗，大理国的光辉瞬间成为历史。但是她仍然维持了她的独立长达６个世纪。
一条空中索道可以到达Zhonghe（中和）庙以及沿着一条南行的小路可以爬上山梁去眺望这个神话般的土地。这里是依山拌水的平原，当然是一座天然要塞，人们对南昭国的统治者为什么要在这里定都一目了然。那个时代的所有遗迹都荡然无存，仅仅留下雄伟的底座还在这里。
翻越苍山到上面的庙宇的小道使人激动不已，可以感受到森林的清新，可以像苍鹰般俯视洱海。或者激起希望到洱海的另一边的欲望，去寻觅Shuanglang（双廊）的秘密，这是洱海最美丽的村庄，是洱海北岸和东岸的垂钓胜地。或激起生活的信心和为眼前的美景做画的冲动，特别是白族地区的洱源或者是鹤庆，现在从大理很容易到达那里。但是也让人们放松地座下来沉溺于历史的谜团、民族风情和你所熟悉的愉快的事物之中。大理是到云南寻找快乐的天堂。
英文原文
Appreciating Dali
By Jim Goodman
It’s almost too easy to succumb to Dali’s atmosphere. To begin with, no place in Yunnan can boast of a more stunning location. On one side stands a range of steeply rising mountains, topping 4000 meters, with a broad plain at its foot at just under 2000 meters. And on the other side lies one of the prettiest, and busiest, lakes in the province. With a smaller set of mountains on its eastern shore. Dali lies right in the middle of all this, a small town compared with sprawling Xiaguan, just 30 km south.Once the capital of an ancient kingdom that held its own against the Tang Dynasty empire, it has its historical legacy, its original layout, much of its traditional lifestyle, and, as a result, it is a much more charming place to be.
The walls, towering gates, museums, nearby p agodas and other buildings of the past endow the city with an acute sense of history. The presence of colorful Bai and Yi minority women in the markets gives it an ethnic accent as well. The cobblestone lanes and stonewalled hoses off the main streets evoke a vanished century. And with the widening of Fuxing Lu, the prohibition of vehicular traffic on it, the placing of ornate street lamps and marble benches on the new walkway, it has become an easy city in which to take a leisurely stroll.
One might decry the influence of tourism, half of Fuxing Lu is lined with gaudy souvenir shops. And what’s Giordano’s doing in the middle of an ancient city. On the other hand, travelers have a wide range of accommodations, from Spartan dormitories to converted traditional buildings to Luxury Hotels.
The cuisine is equally diverse Chinese. Hui, Western, Japanese, plus sundry Bai specialties, like spicy steamed fish, Xizhou bread, cheese, milk-fans and an array of wild mountain vegetables. Restaurants and bars stay open late, the conviviality is contagious, and one could be excused for fining the immediate environs of the old town so comfortable and interesting that one never wanders for from it.
The heart of the old town is Fuxing Lu, which runs from one magnificent, lowering, classical style gate at the south end to another, equally attractive, at the north end. The city museum, which was once Du Wenxiu’s headquarters during the long rebellion he led in the later 19th century, is near the southern gate. A three-tiered temple, replacing the original Tower of Five Glories, which was demolished at the beginning of the Anti-Japanese War, straddles Fusing Lu a block past the museum. Shops hawking marble ware, woodcarvings, ethnic costumes, stoles and hats of fox fur, tie-dyed clothes and wall hangings, antiques and bric-a-brac dominate both sides of the street all the way past Huguo Lu.
Perhaps the best time to appreciate Fuxing Lu (unless you are in a shopping mood) is in the early morning, before the shops have opened. Then you can notice the red wooden shutters and beams, sometimes embellished with carvings, on the gray stone walls of the shop-houses. Details like the upturned eaves, the flowers pots and birdcages on the upper ledges and the general shapes of the buildings themselves become more apparent when looked upon without the competition of crowds and commercial colors. And certainly the artistry of the wood cavers who worked on the great city gates is best contemplated when the early morning light first strikes the intricate floral and animal patterns on the struts and brackets.
As the morning progresses of residential life surprises will be in store. Down an alley off the street before Huguo Lu stands a Catholic church in the style of a Chinese temple. If not for the white cross on its root you’d think it was a temple and be admiring the carved exteriors before peeping inside to see if it housed a Buddhist or a Daoist Deity.
Turn left down an alley past Yu’er Lu and you will find that one household has constructed a fancy, local-style shrine on its balcony, complete with a set of miniature Three Pagodas. Turn right at Tu’er Lu and you soon come upon Yu’er Park, a quiet retreat with ponds, rockeries and flower gardens.
Dali’s Hui presence is obvious from the many Hui restaurants in town and the tall minarets and green domes of the Arabian-style mosque on Boal Lu. But on Fridays most local Hui prefer to gather in an older, smaller, more intimate mosque in an alley to the west of Boal Lu. This is in the Chinese style. An even better example of classic Hui architecture is the mosque in Wuliqiao village, a few km southwest of Dali. It is also a single story building, but enclosed in a walled compound with a two-tiered gate tower.
After Du Wenxiu’s rebel state collapsed the Qing troops took a terrible revenge on Dali’s Hui, so that for more than a generation it was unsafe to be known as Hui. Many Hui villagers started speaking Bai, in public and private, to escape detection. Today, several generations later, some Hui villages on the plain continue to speak Bai, though they are openly Muslim once again.
The Bai themselves don’t much reside in Dali, though they are frequently in town, especially on market day. Then the upper part of Boai Lu fills with Dai merchants and shoppers. Most of the local Bai are residents of villages and small towns north of Dali and on the northern and eastern shores of Erhai Lake. They are one of the most talented and industrious people in the whole province. Excellent farmers on the plain, successful fishing talk on the lake, the Bai also have a high reputation for their skilled masonry, carpentry and artistic woodcarving. The Han and the Naxi frequently employ them to build houses.
Besides woodcarving the Bai are also adept at working marble and using the two materials to make elegant furniture. In Chinese the word for marble is Dalishi, or Dal stone, for it was here that the stone, with its suggestive shadings and patterns, won early historic fame.
Bai women are noted embroiderers, employing is sparingly on the costume but lavishly on the shoulder bays and baby carries. Tie-dyeing is another Bai specialty, especially in Zhoucheng, producing not only material for their turbans and aprons but also large, artistic pieces in myriad patterns. The entire design has to be planned and knotted carefully in advance. When the fabric is dipped into the dye the color does not reach the tied parts. When these are undone the pattern is revealed in white.
In the center of the old town, especially around Huguo Lu, numerous stalls offer these local handicrafts, old and new, run by aggressive Bai women. The Bai zest for business in even more obvious at the great market day scenes in Dali, Wase and Shaping. Business can take the Bai anywhere and itinerant Bai merchants, usually selling medicinal herbs, in places and distant and as for apart as Jinping and Zhangfeng are not an unusual sight. Bai communities exist for from Dali Prefecture, too, such as Guanyinshan near Kunming and Yinyuan in Yuanjiang County. A Bai community even exists in Shanghai.
Though the Dali area was one of the first places opened to foreign tourists, and has become a popular destination for Han tourists from all over China, the trade has had surprisingly little effect on Bai culture. More Bai are in contact with non-Bai than ever before, but that has not diminished the Dali sense of tradition. Hey still observe their domestic and social customs, retain their tastes in food, organize their farming and fishing the same way as always, pay regular homage to their local gods and their women still prefer the traditional costume. That’s rather unusual for a people so exposed to the influences of tourism and modern times, reflecting a basic Bai confidence in their roots and way of life.
The also actively participate in the many festivals that punctuate the Bai calendar, especially in the spring. True, the third Month Fair has expanded from its original regional market week into an entertainment extravaganza. But the only change in such events as the spring benzhu performances in honor of the village gods, the raucous, three-day Raoshanling at the transplanting time and the Torch Festival in the summer is that more outsiders come to watch the Bai celebrate.
The Bai are easily the most interesting people in the area. Yet in spite of the fright red vests and fancy headdresses their young women wear (as do all the guides, whether they are Bai girls or Han), they are not the most colorful. That distinction belongs to the Yi women from the hills above Xiaguan and from Midu County. The wear green jactets, trousers, apron and shoes, the latter two items heavily embroidered. Married women wear a black turban. Younger ones wear a cap with lots of colored tassets and pompoms.
They come to town to sell mountain products like firewood, mushroom, herbs, potatoes and walnuts, and are notoriously camera-shy. When they see you point a camera their way they turn their backs to you. But then you see the most interesting component of their costume he guobei. This is a round pad worn at the small of the back. Sometimes these are of cotton and fully embroidered. Most of are of felted white wool, with a pair of black, stylized, embroidered spiders. And herein lies a tale.
Once upon a time a cruel local lord demanded a round-up of comely young Yi women for his own nefarious intentions. The girls escaped to the mountains and hid within a cave. A pair of sympathetic spiders spun a web over the mouth of the cave. When the wicked lord’s soldiers came to the cave they were convinced by the web that their prey could not have taken refuge there. In memory of the spiders that saved their honor, Yi women adorn the guobei with their images.
Other Yi live on the other side of the Cangshan range in Yangbi County. Five separate sub-groups, all dressed differently, turn up in Yangbi for the Torch Festival. But not many actually live in Yangbi twon, whose residents are Han and Hui. One of the largest old mosques in western Yunnan stands in the middle of the old town. Not far from it is the old suspension bridge over the river, formerly busy with caravans on the Southern Silk Route to Burma and India.
Dali Prefecture’s Yi are descendants of the original Nanzhao rulling class. Today they are largely mountain dwellers and a long way culturally from their ancestors, who carved out a kingdom that embraced most of present-day Yunnan and held their own in wars with Tang China. The glory of Nanzhao is still evident in monuments like the Three Pagoda and the temples and statues at Shibaoshan. Early Indian influence prevails in Shibaoshan’s sculptures of Buddhas, kings and attendants. The most unusual image is the large stone vagina. Childless women make offerings here to pray for conception.
Artifacts, manuscripts and images from Nanzhao are display in the Dali Prefecture Museum in Xiaguan, along with Bai costumes and domestic and agricultural tools and implements. But the oddest element in Dali’s Nanzhao legacy in the General’s Temple on a hill in Xiaguan’s northwest suburb. The central image here is that of General Li Mi, the commander of a huge Tang army that invaded Nanzhao in 754 A.D. Defenders completely annihilated the Tang forces, upon which Li Mi took his own life.
But his descendants erected a temple to him. Today devout Bai, descendants of the battle’s winners, come to make offerings to appease the spirit of Li Mi, one of Chinese history’s great losers. It’s as if the suppliant were saying, please don’t be angry, sir, we didn’t mean to wipe out your army to the last man. Our soldiers got carried away.
Nanzhao itself collapsed from internecine warfare shortly after the Tang Dynasty fell. It was taken over by Bai officials and renamed the Kingdom of Dali. The Song emperors who followed the Tang and studied its history decided against any more campaigns against the southwest, Dali enjoyed relative tranquility until 1253, when Kubilar Khan marched down from Lijiang and put an end to the kingdom of Dali.
He left a memorial tablet here to mark his victory. Then he moved east to take Kunming and make that city his new provincial capital. You can still climb up to the old watch towers at Shangguan and wonder if the lookouts were asleep that fateful day in 1253 or just stunned by the size of the invasion force. The kingdom put up a brief and futile resistance and then it was all over for Dali’s glory days. Altogether it had maintained its independence nearly six centuries.
A ride up the cable-car to Zhonghe Temple and a walk south along the trail high up on the ridge provides a broad view of this fabled area. Enclosed by mountains, the lakeside plain is a true natual fortress and it is obvious why the Nanzhao rulers decided to establish their capital here. All that remains of that period are relics, but the magnificent setting persists.
It might inspire the restless to keep climbing Cangshan’s trails high above the monasteries to smell the freshness of the forest and to see the lake from the vantage point of an eagle. Or it may arouse interest in what lies on the other side of the lake and lead to the discovery of Shuanglang, Erhai’s most beautiful village, ad the fishing settlements on the northern and eastern shores. Or it could stir curiosity about the life and landscape beyond the immediate panorama, such as the Bai areas of Eyuan or Heqing, now so easily accessible from Dali. But it could also persuade one to just relax and revel in a setting reeking with history, ethnic flavor and familiar amenities. Dali is the easiest destination in Yunnan to enjoy..
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戈叔亚
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